In the first place, then, before speaking to you, I beseech Almighty God, to whom all things lie open, who knows my small capacity and my genuine intention, to bless the words of my mouth, and to enable me to bridle my mind and direct it to Him, to walk in His presence straightly, not declining to a plausible right hand, nor knowing the left. Then I ask all God’s people, the chosen ones of His royal priesthood, with the holy shepherd of Christ’s orthodox flock, who represents in his own person Christ’s priesthood, to receive my treatise with kindness. They must not dwell on my unworthiness, nor seek for eloquence, for I am only too conscious of my shortcomings. They must consider the thoughts themselves. The kingdom of heaven is not in word but in deed. Conquest is not my object. I raise a hand which is fighting for the truth—a willing hand under the divine guidance. Relying, then, upon substantial truth as my auxiliary, I will enter on my subject matter. I have taken heed to the words of Truth Himself:—‘The Lord thy God is one.’ And ‘Thou shalt fear the Lord thy God, and shalt serve Him only, and thou shalt not have strange gods.’ Again, ‘Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath’; and ‘Let them be all confounded that adore graven things.’ Again, ‘The gods that have not made heaven and earth, let them perish.’ In this way God spoke of old to the patriarchs through the prophets, and lastly, through His only-begotten Son, on whose account He made the ages. He says, ‘This is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou didst send.’ I believe in one God, the source of all things, without beginning, uncreated, immortal, everlasting, incomprehensible, bodiless, invisible, uncircumscribed,³ without form. I believe in one supersubstantial being, one divine Godhead in three entities, the Father, the Son, and the Holy Ghost, and I adore Him alone with the worship of latreia. I adore one God, one Godhead but three Persons, God the Father, God the Son made flesh, and God the Holy Ghost, one God. I do not adore creation more than the Creator, but I adore the creature created as I am, adopting creation freely and spontaneously that He might elevate our nature and make us partakers of His divine nature. Together with my Lord and King I worship Him clothed in the flesh, not as if it were a garment or He constituted a fourth person of the Trinity—God forbid. That flesh is divine, and endures after its assumption. Human nature was not lost in the Godhead, but just as the Word made flesh remained the Word, so flesh became the Word remaining flesh, becoming, rather, one with the Word through union (καθ’ ὑπόστασιν). Therefore I venture to draw an image of the invisible God, not as invisible, but as having become visible for our sakes through flesh and blood. I do not draw an image of the immortal Godhead. I paint